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SALVATION  BY  GRACE 


THROUGH 


A    DISCOURSE 


ON  EPHESIANS,  ii.  8. 

For  by  grace  are  ye  saved  through  faith  ;  and  that  not 
of  yourselves :  it  is  the  gift  of  God. 


\ 
BY  DR.  THOMAS  DUNN. 


PHILADELPHIA : 

PUBLISHED  AND  SOLD  BY  J.  H.  CUNNINGHAM, 

No.  70,  South  Third-street. 

1823. 


ADDRESS  TO  THE  READER. 

READER, 

It  is  earnestly  recommended  that  thou  read  the  follow- 
ing pages,  not  with  hm'ry  or  dissipation,  but  deliberately, 
with  occasional  pauses  for  self  examination,  and  with 
much  prayer,  that  the  object  of  the  discourse  may  be  ac- 
complished. Let  me  advise  thee,  in  the  sententious  lan- 
guage of  the  pious  Bramwell,  "  Pray,  read,  pray." 


SALVATION  BY  GRACE. 


Ephesians,  ii.  8. 

For  by  grace  are  ye  saved  through  faith  ;  and  that  not  of 
yourselves :  it  is  the  gift  of  God. 

IN  whatever  point  of  view  we  contemplate  the  divine 
economy,  in  the  salvation  of  mankind,  we  are  forcibly 
struck  with  admiration  at  the  infinite  wisdom  displayed 
in  eVery  part. 

Who  can  spend  a  single  reflection  on  the  law  of  faith, 
without  acknowledging  that  it  is  worthy  of  its  infinitely 
wise  Author  ? 

Whenever  we  see  the  production  of  any  special  good, 
it  is  well  to  know  its  cause  or  causes,  that  we  may  best 
know,  either  how  to  obtain  such  good,  or  to  know  to 
what  the  credit  of  such  production  is  to  be  ascribed.  To 
afford  these  advantages,  it  would  seem,  the  Apostle  so 
particularly  points  out  in  our  text,  the  causes  of  Salvation, 
viz  :  grace  and  faith.  In  the  discussion  of  this  interest- 
ing subject,  the  following  arrangement  may  be  antici- 
pated : 

I.  A  description  of  Salvation. 

II.  A  description  of  its  causes. 

I.  Salvation.  This  is  a  deliverance  from  all  sin,  and  all 
its  consequences ;  to  be  experienced  partly  in  this,  and 
wholly  in  the  world  to  come.  This  we  cannot  better 
describe  than  by  a  detail  of  its  ordinary  progress  through 
its  different  stages. 

The  first  instfmce  of  salvation  to  be  recognised,  is  a  de- 
liverance from  that  blindness  and  insensibility,  in  which, 
the  sinner  with  all  his  terrifying  guilt  and  pollution,  re- 
mains concealed  from  his  own  observation.  Brought  from 
this  midnight  darkness,  and  death-like  insensibility,  he 


discovers  his  awful  pollution ;  his  utter  ignorance  of  which 
constituted  a  considerable  share  of  it.  He  feels  his  ap- 
palling guilt,  which  had  existed  none  the  less  for  his  in- 
sensibility thereof.  His  real  character  is  disclosed  to  his 
view,  and  that,  in  contrast  with  the  original  design  of  his 
creation,  which  was  to  glorify  and  enjoy,  in  a  state  of  in- 
nocence, his  adorable  Creator. 

The  terrors  of  the  Almighty  make  him  afraid,  until  the 
pains  of  hell  get  hold  upon  him;  and  he  exclaims,  "  O 
wretched  man  that  I  am!" 

These  views  being  as  yet  principally  confined  to  himself, 
which  if  he  do  not  rej'ect,  will  extend  to  subjects  more 
pleasingly  interesting.  In  the  same  light,  in  which  him- 
self was  brought  to  view,  he  obtains  some  transient  glimp- 
ses of  the  goodness  of  God ;  which  leads  him  to  the  se- 
cond stage  of  salvation, 

Repentance.  This  is  a  sincere  sorrow  on  account  of  sin, 
not  only  because  of  its  consequential  evils,  but  also  on  ac- 
count of  its  intrinsic  demerit.  A  sorrow  arising  from  such 
a  discovery  of  the  goodness  of  God,  as  fully  represents 
the  baseness  of  his  ingratitude,  and  the  foolishness  of  his 
folly,  in  lifting  his  wicked  arm  against  so  good  a  being  ; 
his  feeble  arm  against  so  terrible  a  God. 

Under  these  disclosures  the  hard  heart  begins  to  melt — 
the  stubborn  will  begins  to  submit — the  guilty  conscience 
is  somewhat  disburthened  of  its  immense  pressure,  and 
not  unusually  at  this  period,  penitential  tears  bathe  the 
cheeks  of  the  returning  prodigal ;  not  that  this  last  cir- 
cumstance is  to  be  considered  essential  to  evangelical  re- 
pentance. Now  he  begins  to  confess  with  heartfelt  regret. 
Father^  I  have  sinned  against  Heaven  and  before  thee. 
Now  he  prays,  God  be  merciful  to  me  a  sinner  ! 

The  next  stage  of  salvation  assumes  an  aspect  still  dif- 
ferent, and  consists  in  an  entire  deliverance  from  all  guilt. 
The  most  satisfactory  assurance  of  the  Divine  favour, 
takes  the  place  of  the  tremendous  apprehensions  of  aveng- 
ing justice.  The  soul  that  was  all  torn  with  the  storms 
of  remorse,  is  now  perfectly  calm  and  tranquil,  and  joy- 
fully exclaims,  "  As  far  as  the  east  is  from  the  west,  so  far 
hath  He  separated  my  sins  from  me.     And  though   Thou 


i4)ast  angry  loith  we,  thine  anger  is  turned  aivay  and  thou 
comfortedst  me. 

So  unspeakable  is  the  joy,  so  perfect  the  calm,  and  so 
completely  hushed  into  quiet  are  all  the  fiendlike  passions 
of  the  soul,  that  many  at  this  stage  of  salvation  are  un- 
happily betrayed  into  a  persuasion,  that  they  have  already 
ascended  to  the  acme  of  religious  attainment :  but  the 
unexpected  development  of  latent  pollution,  sooner  or  later 
undeceives  them. 

This  very  often  proves  a  most  critical  period.  On 
this  dark  mountain,  it  is  to  be  feared,  many  a  poor  lamb 
has  wandered  until  lost.  Some,  upon  the  recurrence  of 
unholy  tempers  and  dispositions,  w^hich  they  had  thought 
eradicated,  instead  of  being  merely  suspended,  are  discour- 
aged by  the  painful  apprehension,  that  all  their  joyful 
confidence  was  a  fanciful  delusion,  and  that  of  course  they 
must  now  revert  to  all  the  horrors  of  their  former  state. 

Others,  who  instead  of  making  the  word  of  God  the 
man  of  their  council,  direct  their  observations  to  the  fatal 
example  of  the  great  mass  of  professors  of  Christianity,  in 
whom  the  instances  of  shameful  deflection  from  the  pure 
principles  of  the  Christian  religion,  are  so  frequent  as  quite 
to  bewilder  and  mislead  these  precious  souls,  into  the  fatal 
error  that  to  aspire  above  those  resuscitated  remains  of  the 
carnal  mind,  would  be  attempting  to  be  righteous  over- 
much, and  incurring  the  odious  epithet  of  enthusiast. 

These  mere  noviciates  dare  not  think  of  attainments 
beyond  the  experience  of  their  elders  ;  charity  and  modes- 
ty, both  speciously  seem  to  forbid  such  arrogance.  Un- 
happily the  persons  to  whom  they  look  up  for  an  exam- 
ple, are  "  carnal  and  walk  as  men,'"'  and  exhibit  undeni- 
able evidences,  by  their  pride,  levity,  spiritual  sloth,  or 
covetousness,  that  they  are  on  their  downward  course, 
and  unfit  specimens  of  Christian  experience.  Yet  these 
persons,  on  account  of  their  pre-eminence,  secured  by 
their  wealth  or  age,  are  taken  as  the  standards  of  Chris- 
tian experience,  instead  of  the  lovely  example  of  the  bless- 
ed Jesus,  who  has  said  "  Follow  me." 

These  inexperienced  ones,  influenced  by  such  examples, 
lamentable  to  say,  notwithstanding  the  glorious  prospect 


they  had  recently  exhibited,  as  matter  of  joy  to  saints  and 
angels,  in  earth  and  heaven,  either  measure  back  their 
steps  to  earth,  or  which  is  more  frequent  and  far  worse, 
follow  the  example  of  multitudes  who  have  degenerated 
into  a  state  of  lukewarmness,  which  God  abhors  more 
than  any  other.  His  language  to  the  Laodiceans  of 
every  age  is,  "  /  ivould  that  ye  were  cold  or  hot.^^  In 
which  state  there  may  be  many  splendid  and  fashionable 
displays  of  zeal ;  many  specious  semblances  of  charity 
and  devotion,  while  there  is  nothing  purer  to  sustain  these 
shewy  pretensions  than  sectarian  enthusiasm  or  vain  am- 
bition. 

Instead  of  pressing  on  and  growing  in  grace,  they  have 
evidently  backslidden  in  the  profusion  of  outward  means 
and  abundance  of  professions.  Oh  that  the  God  of  mer- 
cy may  speedily  undeceive  them !  Reader,  pause  a 
minute  ;  look  at  thy  heart,  and  say  is  not  this  thy  unhap- 
py condition  ?  If  so,  lay  down  this  treatise,  and  fly  in- 
stantly to  thy  unfrequented  closet,  where  the  heavenly 
echoes  of  thy  former  devotions  have  long  since  been  hush- 
ed into  the  silence  of  death.  There  implore  and  entreat 
the  Father  of  mercy  ;  and  never,  never  rest,  until  thou 
hast  resumed  that  decided  aspect  toward  the  celestial 
world  which  once  characterized  both  thy  heart  and  life. 
I  repeat  it,  fly  instantly ;  say  not  let  ma  proceed  in  the 
perusal.  Ah  reader  !  this  is  thy  evil ;  and  knowest  thou 
not  procrastination  is  the  thief  that  has  stolen  much  of 
thy  precious  time.  Whilst  thou  art  demurring  time  rolls 
away,  death  continues  his  steady  aim  at  thy  heart,  confi- 
dent of  certain,  and  perhaps,  speedy  success.  Satan 
with  infuriate  hate,  roars  and  rages  for  his  prey.  Angels 
are  waiting  to  minister  to  thee.  Jesus  stands  at  the  door 
of  thy  heart,  knocking  and  asking  admittance.  The 
Holy  Ghost  hovers  over  the  scanty  remains  of  thy  almost 
extinguished  virtues,  loth  to  see  the  smoking  flax  of  thy 
feeble  desires,  like  the  lamps  of  the  foolish  virgins,  quite 
gone  out. 

But,  to  the  praise  and  glory  of  divine  grace,  some  fix- 
ing their  eye  steadily  upon  the  word  of  Divine  truth, 
making  the  traditions  and  examples  of  men,  together  with 


their  own  wills,  all  bend  before  that  infallible  directory, 
like  Joshua  and  Caleb,  steadily  persevere,  in  opposition 
to  the  discouraging  spies  and  thousands  of  murpiuring 
professors,  exclaiming,  "  let  us  go  up  at  once,  and  possess 
it ;  for  we  are  well  able  to  overcome  it.^^     Such  advance 
boldly  toward  the  pleasant  land  of  entire  holiness,  which 
in  the  holy  scriptures  is  expressed  by  a  rich  variety  of 
phrases,  such  as  *'  Perfection ;  Sanctification  ;  Without 
spot  and  blameless;  Cleansed  from  all  unrighteousness  ; 
Single  eye  ;  Whole  body  full  of  light ;  Rejoicing  evermore ; 
Praying  without  ceasing,  in  every  thing  giving  thanks ; 
Doing  all  to  the  glory  of  God ;  Loving  God  ivith  all  the 
hearty  soul,  mind  and  strength,  and  thy  neighbour  as  thy- 
self; Walking  by  faith  and  not  by  sight ;  Walking  be- 
fore God  and  with  God;  Crucified  loith  Christ;  Dead; 
Life  hid  with  Christ  in  God ;  Peace  like  a  river  and  righte- 
ousness as  the  waves  of  the  sea ;  Dwelling  in  God  and 
God  in  us ;  Risen  with  Christ ;  Comprehending  ivith  all 
saints,  the  length,  breadth,  depth  and  height,  and  knowing 
the  love  of  Christ  which  passeth  knowledge ;  and  filed 
with  all  the  fulness  ofGod.^^     Anger,  wrath,  malice,  envy, 
covetousness,  pride,  inordinate  affection,  &c.  are  so  sub- 
dued in  those  who  are  wholly  sanctified,  so  eradicated, 
as  no  longer  to  hold  a  single  rein.     The  soul  exults  to 
hear  the    Saviour  appropriating  those  heavenly   words, 
"  Now  ye  are  clean  through  the  word  which  I  have  spoken 
unto  you.^^     Oh  the  unspeakable  joy,  the  unthought  of 
peace,  peculiar  to   this  heavenly  state.     To  them  who 
have  attamed  it,  it  might  be  said  as  Abimelech  and  Phi- 
col  said  to  Abraham,  "  God  is  with  thee  in  all  that  thou 
doest.^^ 

Perfect  love  fills  and  controls  every  power,  and  imparts 
a  divine  character  to  every  action.  God  in  Christ  is  now 
"  all  and  in  all.^^  As  one  beautifully  observes,  "  Heaven 
above  and  earth  beneath,  all  to  them  is  full  of  God.  Their 
eye  being  unclouded  by  any  pollution  of  flesh  or  spirit, 
doth  behold  the  invisible  in  every  thing." 

Their  idols,  however  dear,  are  abandoned ;  the  sacri- 
fice of  which  approached  the  nearest  to  death  of  any  thing 
they  had  ever  experienced — in  a  moral  sense,  justly  com- 


pared  to  the  terrible  operation  of  plucking  an  eye  from 
its  socket,  or  cutting  a  hand  from  its  arm.  But,  their  gra- 
cious Father  more  than  supplies  all  these  privations  with 
the  sublime,  pure,  exquisite,  and  permanent  joys  of  His 
great  salvation.  They  are  watered  every  moment  as  with 
tlie  dew  of  heaven.  Their  doubts  and  fears  are  fled  away, 
and  return  not  to  disturb  their  peace,  which  like  a  river 
flows  with  unceasing  constancy.  Tempted  they  are,  va- 
riously, repeatedly,  and  even  powerfully.  But,  though 
satan  comes  to  them,  as  he  did  to  the  captain  of  their  sal- 
vation, he  finds  nothing  in  them,  who  are  kept  by  the 
power  of  God,  through  faith,  unto  salvation.  There  may 
be  many  and  long  abatements  to  their  transports ;  but 
their  peace  nothing  can  molest.  Their  witness  of  the  Di- 
vine favour  and  influence,  either  directly  or  indirectly,  is 
clear  and  perpetual.  Like  Paul  they  may  be  buffeted  by 
an  infernal  messenger.  They  may  be  in  heaviness  through 
manifold  temptations.  But  though  sorrowful  yet  always 
rejoicing. 

But,  exalted  as  this  experience  is,  yet  it  is  far  from  be- 
ing the  utmost  summit  of  the  great  salvation.  Stupen- 
dous attainments  are  yet  before  them,  even  in  this  terrene 
abode.  So  far  from  the  above  attainments  having  abated 
in  the  least  the  ardour  of  their  pursuit,  under  an  idea  of 
having  "  already  attained'^'' — on  the  contrary,  they  are 
under  stronger  excitements  than  ever,  to  press,  with  in- 
creasing avidity,  after  more  and  more :  knowing  that 
"  eye  hath  not  seen,  nor  ear  heard,  neither  have  entered 
into  the  heart  of  man  the  things  which  God  hath  prepared 
for  them  that  love  Him,''''  even  here  in  this  land  of  sorrow. 

Heretofore  we  have  contemplated  salvation  as  consist- 
ing in  a  deliverance  from  sin,  and  some  of  the  miseries 
consequential  to  it.  But  to  stop  here  would  be  doing  in- 
justice to  the  extensive  efficacy  of  the  blood  of  Jesus.  No, 
reader,  I  invite  thee  now  to  soar  with  me  to  regions  beyond 
the  reach  of  sight.  Come  then,  stretch  out  thy  wings, 
and  take  the  distant  flight  along  that  aetherial  track,  that 
will  lead  us  far  above  the  lofty  flight  of  the  eagle ;  yea, 
beyond  the  eccentric  comet's  widest  range,  through  the 
pearly  gates  of  that  city  of  pure  gold,  like  unto  clear 


9 

glass,  which  needs  neither  sun  nor  moon,  having  the  glory 
of  God  to  lighten  it,  and  the  Lamb  is  the  light  thereof. 
Here  behold  the  Ancient  of  days,  the  King  in  his  beauty, 
gaze  with  admiration  on  the  indelible  scars  thy  great 
high  priest  still  bears  on  his  glorious  body.  Here  behold 
with  grateful  wonder  the  Holy  Ghost,  that  has  sanctified 
thee,  or  is  now  waiting  to  accomplish  it. 

Encircling  the  great  throne  on  which  is  seated  this  tri- 
une God,  behold  seraphim  and  cherubim,  and  countless 
myriads  of  angels  in  prostrate  adoration. 

But  my  design  in  bringing  thee  to  this  place,  is  to  di- 
rect thy  special  attention  to  that  great  multitude  which  no 
man  can  number,  out  of  all  nations,  kindreds,  people  and 
tongues,  standing  before  the  throtie,  clothed  in  white  robes 
ivith  palms  in  their  hands.  Remember,  these  are  they 
lohich  came  out  of  great  tribulation,  and  have  ^cashed  their 
robes  and  made  t/ie7n  white  m  the  blood  of  the  Lamb. 
Therefore  are  they  before  the  throne  of  God,  and  serve 
him  day  and  night  in  his  temple;  and  he  that  sitteth  on 
the  throne  shall  dwell  among  them.  They  shall  hunger  no 
more,  neither  thirst  any  more,  neither  shall  the  sun  light 
on  them,  nor  any  heat,  for  the  Lamb  which  is  in  the 
midst  of  the  throne  shall  feed  them,  and  shall  lead  them 
unto  living  fountains  of  water,  mid  God  shall  wipe  away 
all  tears  from  their  eyes. 

None  of  the  infirmities  incident  to  our  fallen  nature 
will  ever  be  felt  or  even  feared  again.  The  infinitely  effi- 
cacious blood  of  atonement  will  have  extended  its  trans- 
forming power  over  every  mental  faculty,  and  every  cor- 
poreal function  ;  until  the  souls  and  bodies  of  the  once 
despised  and  tempted  followers  of  the  Lamb  shall  shine 
as  the  sun  in  the  kingdom  of  their  father.  When  these 
shall  have  been  shining,  and  singing,  and  adoring,  in  the 
most  consummate  felicity,  with  the  most  ardent  flame  of 
love,  myriads  after  myriads  of  ages,  multiplied  by  myriads 
again  and  again,  they  are  not  one  moment  nearer  the  end 
of  their  enjoyments,  than  when  they  commenced  their  ce- 
lestial career.  There  can  be  no  approach  to  what  does 
not  exist ;  eternity  has  no  end,  the  felicity  of  the  glori- 


10 

fied  will  commensurate  with  eternity,  and  of  course  has 
no  end  to  be  approached. 

II.  We  enquire  next  into  the  causes  of  so  great  a  sal- 
vation. The  first  cause  is  grace.  A  brief  outline  of 
man's  history,  which  shews  the  necessity  of  this  cause, 
may  suitably  premise  this  proposition.  He  was  first 
created  i?i  the  image  of  God,  and  pronounced  by  his  Ma- 
ker very  good. 

All  the  sublimely  elegant  strains  of  Milton  would  be 
insufficient  to  afford  adequate  ideas  of  the  full  irpport  of 
these  comprehensive  descriptions,  in  the  image  of  God,  and 
very  good. 

The  poet's  enrapturing  representations  of  "  flowery  ar- 
bours, of  blissful  bowers,  of  alleys  green,  of  dropping 
gums,  of  the  amorous  descant  of  the  wakeful  nightin- 
gale, all  night  long,  which  pleased  even  silence  itself,  to- 
gether with  celestial  voices  from  the  steep  of  echoing  hill 
or  thicket,  sole  or  responsive  to  the  midnight  air,  singing 
their  Creator"  would  but  faintly  describe  the  felicities  of 
paradise.  But  how  are  the  happy  fallen  ?  Man  disbe- 
lieves and  disobeys  his  Maker,  and  no  longer  sustains  his 
glorious  character,  but  instantly  forfeits  that  divine  com- 
placence which  had  recognised  him  as  very  good. 

Her  rash  hand,  in  evil  hour, 

Forth  reaching  to  the  fruit,  she  pluck'd,  she  ate. 
Earth  fek  the  wound,  and  nature  from  her  seat 
Sighing  through  all  her  works,  gave  signs  of  woe 
That  all  was  lost.     Milton. 

Expelled  from  the  garden  God  had  planted  for  him,  he 
drags  his  way  through  thorns  and  thistles,  implunged  in 
guilt  and  pollution,  subjected  to  death  and  exposed  to  utter 
destruction.  Where  is  any  resource  in  this  dilemma  ?  •  No 
where,  but  in  the  unchanging  grace  of  God. 

Grace  consists  of  intrinsic  principle  and  extrinsic  ope- 
ration. The  intrinsic  principle  is  the  infinite  love  of  God : 
but  who  can  describe  this  bottomless  and  shoreless  ocean, 
into  which  angels,  with  all  their  penetrating  ken,  desire 
to  look.  This  infinite  principle  of  grace  is  not  inopera- 
tive, but  has  displayed  itself  in  events  more  astonishing 
than  the  creation  of  the  universe ;  and  it  is  alone  through 


11 

these  ostensible  operations,  that  the  intrinsic  principle  bcr 
comes  tangible  to  us. 

The  first  object  to  which  Divine  mercy  is  directed  after 
the  denunciation,  is  to  support  the  sinking  mind  of  fallen 
man  against  fatal  despondency ;  which  was  accomplished  by 
that  comprehensive  and  cheering  promise — "  The  seed  of 
the  woman  shall  bruise  the  serpent's  head^^ — By  this  pro- 
mise infinite  love  seems  to  have  commenced  its  operations 
of  grace. 

In  accordance  with  the  mighty  movings  of  that  first 
cause  of  every  gracious  effort,  Jesus  descended  to  this  world 
of  woe.  Being  God,  he  participated  fully  in  the  posses- 
sion of  infinite  love ;  came  in  the  fulness  of  time ;  associat- 
ed himself  with  the  very  nature  that  had  fallen,  and  was 
to  be  restored,  and  in  that  union  of  Divinity  with  huma- 
nity, was  most  completely  qualified  for  the  gracious 
achievements  his  intense  love  anticipated.  In  his  Divine 
nature  alone,  he  could  not  have  suffered  the  penalty  in- 
curred by  human  nature,  for  God  cannot  suffer ;  in  His  hu- 
man nature  alone  he  could  not  have  endured  the  enormous 
penalty  which  Infinite  Justice  demanded,  and  of  course 
could  not  have  made  an  atonement  adequate  to  the 
redemption  of  fallen  man.  But  blended  into  one  charac- 
ter, when  the  human  nature  suffered,  its  Divine  associate 
sustained  it  in  such  an  extreme  of  suffering  as  amply  to 
atone  for  the  sins,  both  original  and  actual,  of  the  whole 
world.  He  furnished  by  his  life  a  most  perfect  example  : 
by  his  various  miracles  the  most  irrefragable  proofs  of  his 
Divinity :  by  his  suffering  and  death  a  full  atonement : 
by  his  resurrection  a  glorious  prelude  to  oui's  :  by  his 
ascension  and  intercession,  he  procured  the  gift  of  the 
Holy  Ghost,  and  for  ever  maintains  an  advocacy  against 
our  numerous  infirmities :  and  by  the  clearest  revelation, 
both  written  and  inspired,  of  all  these  instances  of  grace, 
we  are  furnished  with  objects  for  our  faith,  as  easily 
apprehended  by  the  faculty  of  believing  as  the  uncloud- 
ed meridian  sun  is  to  be  discerned  by  the  eye  of  the 
body.  Being  thus  made  perfect,  he  became  the  author 
of  eternal   salvation   to  all   them   that  obey  him.     He 


12 

is  able  also  to  save  to  the  uttermost  all  them  that  come  to 
God  hij  him. 

To  the  outermost  degrees  of  guilt  and  pollution— M^/er- 
inost  periods  of  iimo,— uttermost  extent  of  \i\^Q.e— utter- 
most peculiarity  of  character.  How  many  are  held  ia 
doubt  and  fear,  under  an  idea  that  they  are  sinners  above 
all  the  rest,  and  that  their  cases  are  so  peculiar  as  to  be 
quite  unlike  any  other,  and  therefore  beyond  the  reach  of 
mercy.  But  Jesus  is  able  to  reach  the  uttermost  pecyli- 
arities  of  the  cases  of  all  those  who  come  to  God  by  him. 
Let  no  one  fear  to  try  the  experiment. — To  the  uttermost 
height  of  numbers,  so  that  the  immense  number  of  millions 
inhabiting  the  vast  continents  of  the  earth  and  scattered 
upon  the  numerous  islands  of  the  sea ;  all  the  inconceivable 
myriads,  from  creation's  first  begotten  of  men  down  to  its 
latest  offspring,  were  recognised  by  that  blood  which 

"  Through  earth  and  skies, 

"Mercy,  free,  boundless  mercy,  cries." 

Superadded  to  all  the  other  efforts  of  grace,  are  the 
providential  occurrence  and  concurrence  of  events,  so  ma- 
naged and  controled  by  infinite  wisdom  and  goodness,  as 
best  to  subserve  the  achievement  of  our  salvation. 

But,  why,  after  the  display  of  such  manifold  grace,  by 
which  we  are  saved,  do  sinners  remain  unsaved  ?  Why, 
if  loved  with  a  flame  intense  beyond  compare  ?  Why,  if 
redeemed  by  a  sacrifice  which  has  fully  met  all  the  infinite 
demands  of  Infinite  Justice  ?  Why,  if  the  Holy  Ghost 
continually  offers  the  purchased  salvation  ?  Why,  if  Je- 
sus stands  constantly  at  the  door  of  the  heart,  knocking 
for  entrance ;  variously  and  powerfully  urging  and  so- 
liciting the  acceptance  of  salvation  ?  Why,  if  the  whole 
economy  of  grace  is  so  clearly  revealed,  as  to  render  it  ex- 
tremely difficult  to  doubt  ?  Why,  if  Divine  Providence, 
by  all  its  various  events,  contributes  its  share  of  help  ? 
Why,  I  say,  after  all  this,  are  sinners  unsaved,  and  blindly 
precipitating  to  the  eternal  forfeiture  of  unspeakable  pri- 
vileges and  endless  felicity  ?  It  is  to  be  ascribed  to  the 
absence  of  one  more  cause,  without  which  all  will  be  un- 
availing.    God  has  never  engaged  to  make  even  Almigh- 


13 

ty  grace  sufficient  to  save  them  without  the  concurrence 
of  faith. 

But  if  Infinite  Justice  has  been  presented  with  an  of- 
fering wliich  was  infinitely  atoning,  and  mercy  has  met 
by  the  sacrifice  of  tlie  God-man  all  its  infinite  demands, 
how  can  there  be  any  further  claims  on  the  sinner ;  and 
how  can  he  be  any  other  than  unconditionally  saved  r 
This,  at  first  view,  bears  an  aspect  somewhat  perplexing : 
but  all  the  seeming  embarrassment  springs  from  the  hy- 
pothesis, that  man's  redemption  destroyed  his  probation, 
which  is  exceedingly  incorrect.  Mercy,  in  redeeming  man 
from  his  ruinous  fall,  so  far  from  depriving  him  of  a  pro- 
bationary state,  restored  him  to  it.  Mercy,  after  paying 
the  immense  price  which  purchased  salvation  for  a  fallen 
world,  surely  possessed  the  right  of  reserving  to  itself  the 
privilege  of  suspending  the  individual  appropriation  of  the 
purchased  salvation  upon  conditions,  and  any  conditions  it 
deemed  best  to  propose  ;  and  also  of  turning  to  vengeance 
in  every  case,  where  the  conditions  of  its  selection  should 
be  wickedly  and  finally  rejected.  "  Mercy  knows  its 
bounds  and  turns  to  vengeance  there."  The  essential-;^ 
condition  upon  which  mercy  has  suspended  the  personal!  < 
of  the  atonement,  is  faith. 

Faith,  or  the  conditional  cause  of  salvation,  is  simply 
believing  the  truth  of  God  ;  by  which  is  revealed  the 
wonderful  grace  we  have  just  attempted  to  describe. 
Which  truth  is  made  up  of  a  number  of  various  pro- 
positions. This  exposition  may  seem  tosome  to  be  re- 
ducing faith  to  too  much  simplicity,  and  ascribing  too 
much  to  the  agency  of  the  creature ;  for,  say  they,  faith, 
to  be  evangelical  and  divine,  must  be  supernatural,  or 
of  the  operation  of  God.  Very  true  ;  but,  1  would 
ask,  in  what  sense?  and  venture  to  answer,  in  no 
other,  than  that  we  are  by  the  operation  of  God,  aided 
not  forced,  to  believe.  The  agency  of  the  creature,  which 
is  indispensable,  will  certainly  not  detract  from  the  su- 
pernatural character  of  our  faith,  while  all  the  objects  it 
embraces  are  purely  Divine,  all  its  aids  are  purely  super- 
natural. But,  we  are  not  to  suppose,  that  because  the  ob- 
jects are  Divine,  and  the  aids  supernatural,  that  whenever 


14 

tliej  iire  applied,  faith  is  inevitable.  No,  all  the  infinite 
resources  of  grace  may  be  brought  into  requisition,  and  un- 
belief maintain  its  awful  empire,  until  man,  "  armed  with 
tremendous  power,"  shall  voluntarily  exert  his  own  agen- 
cy, in  the  exercise  of  faith.  God  commands  us  to  believe  ; 
but,  is  it  easy  to  comprehend  how  our  compliance  can  be 
an  exclusive  gift?  Furnishing  us  with  all  the  needful  helps, 
is  not  giving  us  the  performance  of  our  duty  ?  This  may 
be  illustrated  by  the  following  comparison  : 

Colonus,  at  the  morning's  dawn,  had  up  his  sons,  Sedu- 
litas  and  Decidia,  and  assigned  them  their  tasks  for  the 
day.  Sedulitas  he  commanded  to  the  field,  to  turn  its 
fallow  ground ;  Decidia  to  the  noble  forest,  to  fell  the 
sturdy  oak.  At  eventide  Colonus  repairs  to  the  field  and 
forest ;  in  the  former,  he  beholds,  with  pleasure,  Seduli- 
tas about  relieving  his  faithful  and  weary  team  from  the 
plough.  Well  done,  said  Colonus,  thou  hast  performed 
a  worthy  task.  Only  worthy,  replied  Sedulitas,  of  my 
immense  obligations  to  so  worthy  a  father.  They  then 
directed  their  steps  into  the  adjacent  wood,  through  which 
night  was  beginning  to  diffuse  its  sable  shades.  Decidia's 
axe  they  discovered  at  the  root  of  an  oak,  which  bore  some 
marks  of  a  few  feeble  efforts,  from  his  nerveless  arm. 
Presently  himself  is  seen  sauntering  toward  them.  De- 
cidia, said  Colonus,  why  hast  thou  not  complied  with  my 
command  ?  What  more  could  I  have  done  that  I  have  not 
done,  to  furnish  thee  for  thy  work  ?  Nothing,  I  am  sure, 
said  Sedulitas,  unless  thou  hadst  complied  with  thy  own 
command.  That,  said  Colonus,  would  be  impossible;  my 
command  was  that  he  should  do  the  work,  which  would 
never  be  the  case  if  I  should  perform  it.  If  I  should  ac- 
complish it  ever  so  well,  it  would  not  be  compliance  in 
him.  I  see,  said  Sedulitas,  that  thou  cans't  give  him 
meat  and  drink  to  sustain  him  ;  thou  cans't  give  him 
every  needful  implement ;  thou  cans't  give  him  encourage- 
ment and  instruction,  but  I  plainly  see  thou  never  cans't  give 
him  the  performance  of  his  duty.     The  application  is  easy. 

It  is  a  fact  which  we  gladly  concede,  that  so  easy  is 
the  yoke,  and  so  light  is  the  burden  imposed  by  our  bless- 
ed Redeemer,  that  we  have  almost  nothing  to  do.     His 


15 

grace  has  accomplished  so  much  as  to  have  nearly  taken 
the  whole  business  out  of  our  hands,  when  it  has  left  us 
nothing  to  perform  but  only  believe.  But,  though  the 
conditional  requirement  be  so  inconsiderable,  it  is  never- 
theless indispensible.  We  must  take  care,  that  in  our  ex- 
cess of  tenacity  for  the  glory  of  Divine  grace,  iand  our  un- 
due fears  about  the  overactings  of  the  creature,  that  we  do 
not  indulge  the  idle  hope,  that  gracfe>sin  addition  to  all  it 
has  done  for  us,  will  also  believe  for  la 

The  sequel  of  our  text  is  often  resorteSsto,  and  wrested 
to  maintain  certain  views,  calculated  to  so\ce  us  in  that 
spiritual  indolence  which  inclines  us  to  do  nbdiing — "  It 
is  the  gift  of  God"— Not  aware  of  the  great  susceptttjility 
of  this  little  pronoun  it,  to  misapplication,  they  hastily 
consider  it  as  personating  nothing  in  the  text  but  faith. 
But,  why  not  salvation  or  grace  ?  Either  of  which  may 
readily  be  considered  as  exclusively  the  gift  of  God  ;  for 
they  were  purchased  and  offered  as  free  gifts,  before  man 
had  done  a  single  thing  to  merit  or  procure  them.  But, 
who  cannot  discern  that  faith  can  have  no  existence 
until  man  exerts  a  believing  effort,  or  yields  assent  to 
Divine  truth  ?  Faith  we  allow  to  be  the  gift  of  God  in 
a  qualified  sense,  but  salvation  is  in  the  most  unqualified 
sense.  Salvation  may  be  considered  the  gift  of  God,  on 
account  of  the  simplicity  and  easiness  of  the  means  through 
which  it  is  obtained  ;  also  on  account  of  the  peculiarity 
of  the  means,  in  this  respect,  that  it  is  procured  by  faith 
in  the  goodness  of  another  ;.  believing  in  atonement  made 
by  another,  for  us,  which  precludes  most  effectually  all 
boasting. 

Believing  truth  so  clearly  revealed,  so  fully  establish- 
ed by  almost  resistless  demonstrations  of  its  Divine  origi- 
nality, and  so  precisely  adapted  to  the  moral  constitution 
of  redeemed  man,  is  the  only  condition  necessary  to  sal- 
vation, in  its  utmost  extent,  in  this  life.  And  all  its  de- 
grees of  justification  and  sanctification,  are  most  certain- 
ly obtained  in  proportion  to  the  degree  in  which  we  cm- 
brace  the  truth  by  faith. 

Faith,  though  in  experience  and  practice  is  associated 
with  its  causes  and  effects,  yet  to  be  viewed  correctly 


16 

oucht  to  be  considered  abstractedly.  Faith,  like  every 
tliii)"^  else,  excepting  the  great  uncaused  being,  while  it- 
self is  a  cause  of  salvation,  is  dependent  on  certain  causes 
for  its  own  existence.  The  causes  of  faith  are  the  reve- 
lation of  its  objects,  viz.  Divine  truth,  all  the  substan- 
tiating evidences  which  establish  its  veracity,  and  the  con- 
stantly and  powerfully  aiding  influences  of  the  Holy  Spi- 
rit. But,  these,  like  all  other  causes,  must  exist  ante- 
riorly to  faith,  therefore,  cannot  be  faith  itself. 

The  effects  of  faith,  with  which  it  is  often  confounded, 
are  confidence,  hope,  love,  joy,  peace,  resignation,  meek- 
ness, contentment ;  in  a  word,  entire  conformity  to  God, 
in  heart  and  life.  But  these  being  effects,  must  occur  sub- 
sequently to  faith,  therefore,  cannot  be  faith,  any  more 
than  combustion  is  caloric,  or  lightning  electricity. 

If  then,  faith  be  thus  stripped,  disassociated  from  its 
causes  and  effects,  what  is  it  ?  It  is  neither  more  nor  less 
than  simply  believing  the  truth  of  God,  by  which  he  has 
revealed  his  love  to  man. 

But,  how  many,  like  Naaman,  the  Syrian  captain,  star- 
tle at  the  simplicity  of  the  means  God  has  appointed,  and 
would  rather  the  prophets  whom  he  has  sent  to  them,  had 
told  them  to  do  some  great  thing  ?  Going  down  into  this 
little  Jordan  of  simple  faith,  they  cannot  reconcile  to 
themselves.  Those  fine  rivers  of  Damascus,  splendid  ap- 
pearances of  zeal  in  charity  or  devotion,  would  much  bet- 
ter correspond  with  their  proud  notions  of  the  way  of  sal- 
vation. 

As  to  different  kinds  of  faith,  I  know"  of  no  other  dis- 
tinctions in  evangelical  faith,  than  those  which  may  arise 
from  the  embrace  of  different  propositions,  contained  in 
the  main  system  of  truth.  These  propositions  are  nu- 
merous and  various,  some  general  and  others  more  par- 
ticular ;  some  relating  to  creation,  others  to  the  fall,  re- 
demption or  salvation  of  man,  or  the  providential  care  of 
God  over  all,  but  esjx^cially  those  who  love  him. 

Faith  is  ever  succeeded  by  fruits,  according  with  either 
the  nature  of  the  proposition  it  embraces,  or  to  the  de- 
i^rccs  in  which  it  admits  Divine  truth. 

A<x^ording  to  your  faith  so  shall  it  be  done  unto  you. 


17 

But,  though  this  diversity  be  admitted,  in  regard  to  the 
different  propositions^  yet  it  does  not  affect  the  identity 
of  faith  ;  it  remains  the  same  ;  it  is  still  an  exercise  of 
the  same  faculty  of  the  soul  which  God  has  furnished  to 
every  maui 

One  of  the  first  of  revealed  truths  is,  that  man^  though 
primarily  very  good,  is  now  a  guilty  and  wretched  apos- 
tate, exposed  to  inconceivable  and  eternal  torments.  The 
moment  this  is  believed,  an  extent  and  kind  of  salvation 
is  experienced,  corresponding  exactly  with  the  nature  and 
extent  of  the  proposition  believed. 

It  is  a  most  interesting  truth,  that  God  so  loved  the 
world  that  he  gave  his  only  begotton  Son,  who  was  de- 
livered for  our  offences  and  raised  again  for  our  justifica- 
tion ;  which,  whosoever  believeth  hath  everlasting  life- 
It  is  also  revealed  that  Jesus,  after  his  resurrection,  as- 
cended up  on  high ;  led  captivity  captive,  and  purchased 
gifts  for  men ;  all  the  ordinary  and  extraordinary  influ- 
ences of  the  Holy  Ghost,  under  whose  dispensation  we 
may  be  sanctified  wholly,  and  our  whole  spirit,  and  soul 
and  body,  be  preserved  blameless,  unto  the  coming  of  our 
Lord  and  Saviour  Jesus  Christ.  So  soon  as  this  is  be- 
lieved, we  are  cleansed  from  sin  ;  and  so  long  as  we  con- 
tinue tx)  believe,  we  are  kept  by  the  power  of  God  through 
faith  unto  salvation. 

We  have  also  revelations  respecting  the  providential 
goodness  of  our  heavenly  Father,  who  knoweth  what  we 
need,  and  by  whom  the  very  hairs  of  our  head  are  all  num- 
bered. Faith  exercised  in  these  revelations,  will  ever  se- 
cure to  believers  all  the  interpositions  which  may  be  neces- 
sary in  every  time  of  need.  Trees  must  start  from  their 
roots,  and  mountains  remove  from  their  foundations,  for 
the  accommodation  of  those  who  have  faith,  but  as  a  grain 
of  mustard  seed. 

Reader,  permit  now  the  application  of  this  subject  to 
thy  heart.  Grant  me  the  liberty  to  ask,  have  grace  and 
faith  accomplished  in  any  degree  thy  salvation  ?  If  not, 
what  hath  hindered  that  you  should  not  obey  the  truth  ? 
You,  perhaps,  say  you  wish  to  believe.  Ah  !  how  often  is 
wishing  "  but  the  hectic  of  a  fooU"     Perhaps  you  do 

3 


is 

more  :  you  seek  to  enter  into  the  "  rest  of  faith."  But 
many  shall  seek  to  enter  in  and  shall  not  be  able.  Why  r 
Because  they  do  not  obey  the  command  of  Jesus,  "  Strive 
to  enter  in."  Because  they  do  not  lay  aside  every  weight, 
or  in  other  words,  do  not  remove  every  hinderance.  That 
there  are  hinderances,  which  must  be  abandoned,  is  evi- 
dent from  our  Lord's  words. 

Hotv  can  ye  believer  which  receive  honour  one  from  ano- 
ther, and  seek  not  the  honour  that  comes  from  God  only  ? 
The  receiving  and  seeking  th^  honour  of  men  being  so 
particularly  pointed  out  as  incompatible  with  faith,  it  is 
necessary  we  should  dwell  on  the  subject  with  considera- 
ble emphasis. 

How  can  ye  believe,  who  are  manifestly  pursuing,  with 
your  chief  energies,  those  courses  which  cannot  possibly 
be  intended  for  any  other  purpose  than  to  secure  the  des- 
tructive smiles  of  a  vain  world?  1  would  ask,  what  is  the 
object  of  so  expensively  and  splendidly  decorating  your 
houses,  and  fashionably  and  foolishly  arraying  your  poor 
perishing  bodies  with  such  excess  of  care  ? 

But,  it  is  very  possible,  that  under  the  very  specious  ap- 
pearances  of  seeking  and  receiving  the  honour  of  God, 
we  may  by  a  variety  of  subtle  methods,  be  seeking,  and 
with  much  self  compliacence,  receiving  only  the  honour  of 
men,  than  which  there  exist  not  on  the  whole  face  of  the 
earth  evils  more  detestable  in  the  estimation  of  Him 
who  requireth  truth  in  the  inward  parts. 

If  seeking  professedly,  and  receiving,  without  the  guises 
of  hypocrisy,  the  honour  of  men,  be  so  inimical  to  faith, 
how  certainly  must  faith  be  precluded,  when  piety  is  in- 
genuously affected  for  the  only  purpose  of  securing  a  sec- 
tarian reputation,  or  receiving  honour  one  of  another.  How 
then  can  ye  believe  with  a  heart  unto  righteousness,  whoj 
while  you  seem  to  do  much  to  make  believers  of  others 
(your  purse,  your  voice,  your  learning,  your  influence,  all 
contributed  for  the  noble  and  worthy  object)  you  do  your 
works  only  to  be  seen  of  men  ?  Verily  you  shall  have 
your  reward. 

Hoiv  can  ye  believe,  who  instead  of  carefully  avoiding, 
are  eagerly  cultivating  that  friendship  with  this  worlds 


19 

which  is  enmity  with  God.  Come  out  from  among  them^ 
he  ye  separate,  saith  the  Lord,  and  1  ivilt  receive  you. 

How  can  ye  believe,  who  are  satiated  and  enervated 
with  needless  self-indulgences  ?  For  instance,  when  the 
sounding  implements  of  industry  are  heard  abroad  for 
hours,  you  are,  perhaps,  wasting  in  enervating  slumbers 
that  "  sweet  hour  of  prime"  which  ought  to  be  improved 
in  devotion,  in  piously  meditating  on  the  sublime  objects 
of  faith,  and  praying  Lord  help  mine  unbelief? 

How  can  ye  believe,  while  the  soul  is  crouded  so  full 
of  sensual  gratifications  as  to  loath  the  honeycomb  of  the 
purer  felicities  of  faith  ?  Notwithstanding  the  great  and 
numerous  restraints,  which,  in  all  ages,  the  most  eminent 
saints  have  found  it  indispensably  necessary  to  impose  on 
themselves,  yet  you  vainly  suppose  yourselves,  exempt 
from  so  much  self-denial,  and  that  of  course,  the  fastings, 
&c.  which  even  Paul  was  often  in,  belong  not  to  you. 

How  can  ye  believe,  who  habitually  neglect  those 
means  which  have  been  blessed  to  millions,  and  which 
have  been  so  specifically  recommended  by  the  "  author 
and  finisher  of  faith  ?"  The  assembling  with  the  saints 
for  social  devotion,  cannot  be  forgotten  without  great  dis- 
advantage to  such  as  desire  to  believe.  To  neglect  to 
hear  the  word  of  faith,  is  to  forfeit  one  great  means  of 
obtaining  that  faith  that  comes  by  hearing. 

Private  devotion  is  one  which  is  particularly  enjoined 
by  Christ,  and  owned  by  our  heavenly  Father. 

It  was  when  Abraham  was  brought  forth  abroad,  in 
view  of  the  spangled  sky,  that  he  believed  in  the  Lord 
with  that  faith  which  was  accounted  to  him  for  righteous- 
ness. It  was  when  Jacob  was  left  alone,* his  train  having 
passed  over  the  brook,  that  he  saw  God  face  to  face,  and 
was  acknowledged  a  prince  and  victor.  It  was  when 
Moses  had  led  his  flock  to  the  back  side  of  the  desert 
that  he  receiv(>d  from  God,  out  of  t)ie  binning  bush,  his 
wonderful  mission?  and  those  impressive  preludes  of  the 
approaching  dispensation  of  mercy  to  his  people. 

It  was  when  the  lovely  youth  Samuel  was  about  to  re- 
.sign  himself  to  pcacf'ful  slumbers,  err-  the  lamp  of  GorJ 


20 

went  out  in  the  temple  of  the  Lord,  that  he  heard  the 
Lord  call  unto  him,  "  Samuel,  Samuel." 

It  was  under  the  Juniper  tree,  a  lonely  day's  journey  in 
the  wilderness,  where  Elijah  was  sorrowfully  reclining, 
lamenting  that  he  was  left  alone,  and  having  through  fa- 
tigue and  grief  fallen  asleep,  the  angel  touched  him,  bid 
him  rise  and  eat  that  meat  that  strengthened  him  for  his 
journey  to  the  mount  of  God,  where  he  was  favoured  with 
superior  manifestations,  where  he  witnessed  God  passing 
by,  the  rending  of  the  mountains,  the  breaking  of  the 
rocks,  the  quaking  of  the  earth,  the  fire,  and  still  small 
voice,  and  where  it  was  announced  to  him  that  he  was 
not  alone,  that  yet  seven  thousand  were  left  in  Israel 
who  had  neither  kissed  Baal,  nor  bowed  to  him. 

Jeremaih  seemed  aware  of  the  advantages  of  retire- 
ment, when  he  exclaimed,  oh  that  I  had  in  the  wilderness 
a  lodging  place  of  way  faring  men ! 

It  was  on  the  desolate  Patmos  that  John  beheld  what 
sense  could  never  see,  nor  even  intellect  conceive,  and  faith 
alone  could  discover. 

But  how  strong  are  the  recommendations  of  devotion, 
in  retirement,  in  the  precepts  and  examples  of  our  adora- 
ble Redeemer.  "Enter  into  thy  closet,  &c."  The  solita- 
ry mountains  and  other  lonely  places  he  seemed  to  select 
for  special  devotions. 

So  inevitably  does  the  neglect  of  this  duty  hinder  faith, 
that  we  may  assert  with  one,  "  He  who  lives  in  the  ha- 
bitual neglect  of  secret  prayer,  is  in  the  broad  way." 

Hoio  can  they  believe  the  truth  who  never  search  the 
Scriptures  of  truth  ?  Precious  Bible,  how  neglected,  how 
forgot ! 

How  can  ye  believe  who  never  watch,  but  suffer  your 
thoughts  to  wander  without  control,  in  the  mazes  of  dis- 
sipation ;  not  striving  to  maintain  that  perfecting  recollec- 
tion enjoined  on  Abraham,  ivalk  before  me  and  be  thou 
perfect. 

How  can  ye  believe,  who  indulge  so  frequently  and  so 
freely  in  idle  conversation?  "An  evil  matched  by  none." 
How  many  are  deceived  by  the  pretext  that  the  subject 
pi  their  conversation  is  religious,  when  both  the  spirit  and 


21 

manner  are  an  abomination  in  the  sight  of  Him  who  weigh - 
eth  the  intention  ? 

Hoiv  can  ye  believe^  who  are  concerned  in  acts  of  oppres- 
sion ;  taking  by  the  throat  him  who  begs  have  patience 
with  me,  and  1  will  pay  thee  all  ?  or  who  are  retaining, 
and  Pharoah-like,  evil  entreating,  in  a  state  of  slavery, 
men  and  women,  made  of  the  same  blood  and  redeemed 
by  the  same  Saviour  with  yourselves  ?  How  can  you  be- 
lieve in  Divine  mercy  toward  you  when  you  are  a  stranger 
to  the  tender  sensibilities  of  human  compassion  ?  Blessed 
are  the  merciful  for  they  shall  obtain  mercy. 

It  is  also  a  hinderance  to  faith  or  faith's  increase,  the  en- 
tertaining notions  entirely  erroneous  respecting  its  nature 
or  necessity. 

Its  nature.  Conceiving  it  not  in  any  sense  the  result  of 
an  agency  exerted  by  the  creature,  but  produced  exclu- 
sively by  Divine  influence.  Concieving  it  impossible  to  be- 
lieve only  at  certain  times,  and  then  only  when  it  is  so 
exclusively  produced  by  the  Divine  influence  as  utterly  to 
exclude  all  agency  on  the  part  of  man.  Such  an  error 
as  this  must  inevitably  paralyze  every  energy  that  might 
otherwise  be  exerted  toward  the  exercise  of  faith. 

Its  necessity.  Conceiving  erroneously  respecting  the 
necessity  of  faith,  supposing  it  possible  to  supercede  it  by 
substituting  something  in  its  stead ;  which  error  is  very 
prejudicial  to  it.  Even  those  auxiliaries  which  are  most 
needful  as  aids,  must  not  be  depended  upon  in  the  least 
degree  as  recommending  us  to  God.  By  the  deeds  of  the 
law,  either  ceremonial  or  moral,  shall  no  flesh  be  justified. 
Neither  justification  or  sanctification,  in  the  smallest  de- 
gree, is  to  be  obtained  by  any  other  means  than  faith.  Not 
of  works,  (however  praiseworthy)  lest  any  man  should 
boast.  Biit  as  faith  is  the  crciiture's  act,  though  aided  by 
the  Holy  Spirit,  is  man  not  liable  to  boast  of  having  obtain- 
ed through  this  performance  ?  This  will  appear  impossible, 
when  we  notice  some  of  the  remarkably  hum])ling  pecu- 
liarities of  faith,  and  see  how  directly  are  all  its  tendencies 
opposed  to  the  pride  of  man.  Pride  consists  in  thinking 
pnore  highly  of  ourselves  than  we  ought  to  think. 

One  of  the  peculiarities  of  faith,  which  displays  the 


22 

jHdmirable  wisdom  of  God  in  hiding  pride  from  man  isj 
that  while  pride  consists  in  thinking  too  highly  of  our- 
selves, faith,  on  the  contrary,  from  the  discoveries  which  it 
makes  of  our  real  character,  abandons  every  prospect  of 
finding  any  thing  in  us  to  sustain  any  degree  of  self-com- 
placence. It  consists  in  believing  in  the  perfect  righte- 
ousness of  another^  who  did  no  sin ;  the  full  atonement  of 
another,  who  was  crucified  for  us,  poor,  perishing  sinners. 

Faith,  then,  though  it  be  a  conditional  performance, 
which  at  first  view  might  seem  to  favour  our  vanity,  and 
afford  an  opportunity  of  boasting  that  we  had  done  some- 
thing, yet  what  have  we  done  ?  Believed  in,  and  as  a  con- 
sequence, relied  on  the  righteousness  and  mercy  of  ano- 
ther. All  that  complacence  which  would  otherwise  have 
been  carefully  reserved  for  our  dear  self,  is  dismissed  in 
the  exercise  of  faith,  and  addressed  to  Him  who  only  is 
worthy. 

And  while  faith  ascribes  all  the  honour  to  Him  who 
saves  us  by  His  free  grace,  it  allows  us  all  we  need,  to 
inspire  us  with  both  humility  and  confidence  :  the  charac- 
ter of  poor  perishing,  but  redeemed  sinners.  One  more 
hinderance  is,  fearing  to  believe  till  warranted  by  some  of 
the  sensibilities  which  are  its  fruits.  How  can  I  believe, 
says  one,  I  am  justified  or  sanctified  until  I  am?  And  un- 
til I  have  some  of  the  marks,  such  as  joy,  love,  and  peace? 
Mark  here,  particularly,  your  error  in  looking  to  yourself  as 
the  object  of  faith  :  .so  long  as  you  look  there,  you  w  ill 
never  believe,  but  it  is  in  looking  unto  Jesus,  v/ho  is  the 
author  and  finisher  of  your  faith,  that  you  are  to  see  your- 
self justified  and  sanctified,  and  then  the  sensible  fruits 
are  to  be  realized. 

Be  not  disheartened  then,  from  the  attempt  to  believe, 
at  the  absence  of  joy,  peace,  or  any  of  the  fruits  of  faith, 
which  thou  hast  erroneously  thought  pre-requisites.  Re- 
member it,  that  faith  is  not  an  act  of  a  sensitive,  but  of  an 
intellectual  faculty  of  the  soul ;  therefore,  wait  not  to  be- 
lieve till  thou  hast  felt,  but  believe  and  then  thou  w  ilt  feel. 

Do  you  say  you  have  made  mental  efforts  to  believe, 
;nid  have  entirely  failed  ;  this  cannot  be  possible  :  every 
^imere  efibrt  must  unavoidably  be  followed  by  some  de- 


23 

gree  of  success,  and  if  persevered  in,  must  inevitably  ulti- 
mate in  glorious  consequences. 

Believer,  be  thou  not  therefore  discouraged  at  the  most 
multiplied  concurrence  of  human  improbabilities,  that  may 
seem  to  be  against  you,  but  believe  in  hope  against  hope. 
Keep  it  in  mind  that  the  object  of  your  faith  never  chan- 
ges, whatever  vicissitudes  may  occur.  The  truth  of  God, 
like  himself,  is  immutable  ;  and  the  mercy  of  God  is  ever 
the  same.  May  you  and  I  (until  we  shall  join  together 
in  the  song  of  Moses  and  the  Lamb)  sing  in  the  mean 
time,  with  the  poet ; 

Though  waves  and  storms  go  o'er  my  head ; 
Though  strength  and  health,  and  friends  be  gone ; 
Though  joys  be  withered  all,  and  dead  ; 
Though  every  comfort  be  withdrawn  ; 
On  this  my  steadfast  soul  reliesj 
Father  thy  mercy  never  dies. 

Fixt  on  this  ground,  will  I  remain, 
Though  my  heart  fail,  and  flesh  decay  ; 
This  anchor  shall  my  soul  sustain, 
When  earth's  foundations  melt  away  : 
Mercy's  full  power  I  then  shall  prove, 
i-oved  with  an  everlasting  Iovf>. 


^j^ 


